Tag: Liturgy

7 min read

Liturgy

Why Use Incense?

Father Dwight Longenecker

April 20, 2023 2:12 pm April 20, 2023

7 min read

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7 min read

Our altar boys practically fight for the honor of being the thurifer. That’s the name for the server who carries the thurible — the censer — in the procession at…

Our altar boys practically fight for the honor of being the thurifer.

That’s the name for the server who carries the thurible — the censer — in the procession at Mass. They like being thurifer because they get to wear the more ornate lace surplice, and they know thurifer is the most complicated job and is reserved for the older, more experienced boys.

The use of incense is optional for most Masses. It’s used to purify the coffin at funerals and to bless statues and images. However, many Catholic priests choose not to use incense at Mass, and the people of many parishes have forgotten the uses and meaning of incense in worship.

Over the last 50 years many Catholic traditions have been abandoned and forgotten. Too many Catholics simply went through the motions and did not understand what the different devotions and actions of worship meant. When the chance came to abandon the old ways many priests set them aside in an attempt to simplify Catholic worship and make it more accessible for the people.

Ancient Incense

The first recorded use of incense for worship is from Egypt around 2400 B.C. That’s 400 years before the time of Abraham. Incense was also used in ancient China and plays a part in Buddhist, Shinto and Taoist ceremonies. Hindus have also used incense in worship from ancient times.

In the Old Testament, God gave Moses instructions on how to build the tabernacle — the traveling temple of God. The Book of Exodus recounts the instructions to build an altar of incense to stand to the side of the altar of sacrifice (see 30:1-10). When the priest enters the tabernacle each morning and evening to tend the perpetually burning lamps he is also commanded to offer incense.

Just as the oil lamps were to burn constantly in the Temple as a sign of God’s presence, so there was a constant pillar of smoke ascending to heaven from the tabernacle. The pillar of smoke was a sign of God’s constant guiding presence to the people. It hearkened back to the column of smoke that led the people through the wilderness by day and the column of fire that led them during the night.

God even gives Moses a recipe for making the incense: “Take these aromatic substances: storax, onycha and galbanum, these and pure frankincense in equal parts; and blend them into incense. This fragrant power, expertly prepared, is to be salted and so kept pure and sacred. Grind some of it into fine dust and put this before the covenant in the tent of meeting where I will meet with you. This incense shall be treated as most sacred by you” (Ex 30:34-36).

The Jewish offering of incense continued throughout the Old Testament period — first in the tabernacle, and then in the Temple in Jerusalem. Incense was also offered as part of the religious ceremonies in the surrounding pagan religions. In fact, most of the references in the Bible to incense are the Old Testament prophets lamenting the fact that too often the Jewish people had forsaken the Lord and chosen to make sacrifices, including the offering of incense to the false gods.

Why did people offer incense in the first place? The priests of pagan religions believed that the incense was a “spiritual offering.” The smoke was an intermediary substance between earth and air. The demons were marked by a sulfurous stench, and the fragrant incense would drive them away; meanwhile, the beneficial gods would be appeased and grant the worshiper protection and prosperity.

The New Age practice of “smudging” connects people with the supposedly Native American tradition of using fragrant smoke to purify the atmosphere of an area — driving away negativities and creating a positive mood. Implied in the calm discussion of smudging is the superstitious idea that evil spirits are being driven away be the fragrant smoke and the “good spirits” will be pleased and invited.

The pagans offered sacrifices to gain benefits from the gods. Offering incense was forbidden by God in the Old Testament because it was not only a way to offer pagan gods worship, but was a way to invite them into one’s life.

The Increase of Incense

John the Baptist’s father, Zechariah, was a priest of the Jewish religion. He was taking his turn serving in the Temple when the angel Gabriel appeared, informing him of the pregnancy of his wife, Elizabeth. The Temple duty he was performing at the time was the evening offering of incense. As he did so his actions echoed Psalm 141:2: “Let my prayer be incense before you; / my uplifted hands an evening offering.”

The psalmist expresses the true meaning of the offering of sacrifice. It is not to appease angry false gods or to drive away the fearsome demons. Instead, the rising smoke is a symbol of prayer. The wafting smoke and the lifting up of one’s hands in the traditional gesture of prayer provides a most powerful and poignant symbol of pure and heartfelt prayer to the true God.

This beautiful prayer action is seen at the announcement of John the Baptist’s birth. That a priest of the Old Covenant was offering incense when the birth of the forerunner of the New Covenant is announced links the use of incense as a prayer offering to the worship of Christ the Lord.

The fulfillment of this worship is pictured in the Book of Revelation when St. John has a vision of the worship in heaven (see Chapter 4). He understands the worship in heaven to be a completion of the Jewish worship in the Temple. Because of his vision and because the first Christians were Jews, it would make sense to assume that the early Christians used incense in their Eucharistic ceremonies.

The offering of incense as viewed in the first few centuries of Church writings is usually negative. One of the most common ways to ask Christians to compromise their faith was to force them to offer incense to pagan gods. It is probable, therefore, that the practice of using incense in Christian worship was abandoned to avoid confusion among the faithful and to present a clear witness: incense offerings were associated with paganism and, therefore, abandoned by Christians.

Incense in worship made a comeback in the fifth century once Christianity was firmly established. Its use increased in the East and the West so that it’s use as a symbol of prayer and as a means of sanctifying and purifying became universal.

Revelation of Incense

As the use of incense increased, its connection with the Book of Revelation was seen more clearly. The apostle John saw clearly that the offering of incense was a beautiful symbol of prayer. So, he writes, “the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones” (5:8). The smoke of the incense, together with the prayers of God’s people, went up before God from the angel’s hand.

The servers at Catholic Mass kneel before the altar during the Sanctus — when the faithful sing with the angels, “Holy, Holy, Holy Lord God of hosts, heaven and earth are full of your glory.” As they do so they echo the angels in heaven. Then the server swings the incense as the priest offers up the Lamb of God on the altar. At that point in the Mass heaven’s doors are opened, earth and heaven are met, and we get a little glimpse of glory.

The offering of incense at Mass is therefore an important part of Catholic worship. It is at that moment that our worship on earth becomes connected with the worship of heaven.

Also, the prophecy of Malachi is fulfilled. He spoke the Lord’s words, saying, “From the rising of the sun to its setting, / my name is great among the nations; / Incense offerings are made to my name everywhere, / and a pure offering” (Mal 1:11).

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4 min read

Liturgy

Why are Liturgical Rules Important?

Marcus C. Grodi

April 11, 2023 7:00 am April 11, 2023

4 min read

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4 min read

On the Sermon on the Mount, Jesus called His would-be-disciples to a deeper, fuller conversion. To follow Christ is not merely external obedience, but a matching obedience of the heart….

On the Sermon on the Mount, Jesus called His would-be-disciples to a deeper, fuller conversion. To follow Christ is not merely external obedience, but a matching obedience of the heart.

Our external piety and the motives of our heart should be directly connected. As the Catechism explains:

“Jesus’ call to conversion and penance, like that of the prophets before Him, does not aim first at outward works, ‘sackcloth and ashes,’ fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance” (No. 1430).

Jesus addressed this matter directly in His teaching on prayer, almsgiving and fasting: “Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven” (Mt 6:1, RSV).

For those who sincerely want to grow closer to Jesus, who are striving by grace to “be perfect, just as your heavenly Father is perfect” (Mt 5:48), this can pose a sticky conundrum.

When we attend Mass, the most vivid occasion when we “practice our piety before men,” what do we do when the practices of people around us differ from what we believe is right? What should we do when few of the people around us are genuflecting, kneeling, bowing, crossing themselves or showing reverence to Our Lord in the tabernacle?

On the other hand, what should we do when the people around us seem to be going overboard in their piety, in ways that seem far too showy, extravagant or self-promoting?

In either situation, when expressing our piety in public requires being different from those around us, how can we be sure we’re doing it for God’s sake rather than as a statement to others?

Some, in the name of “freedom,” dismiss liturgical rules and rubrics as a straightjacket to spiritual expression. They protest: “It really doesn’t matter how you pray or what you do with your body; all that matters is uniting your heart with God. We should be free, and that means being spontaneous!”

But the devil laughs at such a notion, for in our striving to be “free” we find it nearly impossible to focus on God when the overpowering motive is to be different and separate from those around. Too often in these circumstances, the underlying motive is not to please others or even God, but to feed the ego of self.

How do we avoid this problem? Herein lies the beautiful freedom of the liturgy. In her wisdom, the Church insists that liturgical rules and rubrics free us from the tyranny of trying to please others or ourselves. The Church teaches in the General Instruction of the Roman Missal:

“The gestures and posture of the priest, the deacon, and the ministers, as well as those of the people, ought to contribute to making the entire celebration resplendent with beauty and noble simplicity, so that the true and full meaning of the different parts of the celebration is evident and the participation of all is fostered.Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice” (No. 42).

Consider: When is a railroad train the most “free”? When it remains on the tracks, where it can roam full-steam ahead within trustworthy limits.

And when are we most free to worship God without the inner conflict of mixed motives? When in willing obedience we simply worship within the guidelines of our loving mother, the Church. For then we can be confident that our Father who sees in secret will reward us (see Mt 6:4).

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9 min read

Church Teaching

Why is the Creed Important?

Father Richard Gribble

April 4, 2023 5:37 am April 4, 2023

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9 min read

The Nicene-Constantinopolitan Creed, which Latin-rite Catholics profess each Sunday and solemnity at Mass, is an ancient document from the late fourth century. With the lightning speed with which contemporary society…

The Nicene-Constantinopolitan Creed, which Latin-rite Catholics profess each Sunday and solemnity at Mass, is an ancient document from the late fourth century.

With the lightning speed with which contemporary society moves, it might be logical to ask what relevance a document produced so long ago could have on contemporary life in general and Catholicism more specifically, especially when many “sleepwalk” through its recitation. The age of a document and ignorance of its content and significance are, however, not good indicators of relevance. Rather, it is incumbent upon those who profess such a creed to understand what is being professed and to discover its significance and relevance in our world today.

Trinitarian Belief

The Catechism of the Catholic Church (Part I, Section 2) provides a detailed analysis of every part of the Creed, which is broken down into major sections on teachings on the Father; beliefs concerning the Son, Jesus Christ; a theology of the Holy Spirit; and ecclesiology, the description of the distinctive four marks of the Catholic Church. The Creed opens by expressing belief in God the Creator of heaven and earth, and of all things visible and invisible. The early Church Fathers thus affirm the basic teaching from Genesis that God, the “unmoved mover” of ancient philosophy, is responsible for the world which we encounter about us each day.

After this brief introductory comment about the Father, the Creed enters into its longest and most significant section, which details many important teachings with respect to Jesus Christ. Since, as we recall, it was the heresy of Arianism that challenged the divinity of Christ and was the proximate reason to write the Creed, it is appropriate that the Councils at Nicaea (325) and Constantinople (381) concentrated their teaching on Jesus, the central figure of Christian faith.

First, the Creed clarifies Jesus’ divinity and his relationship to the Father. Rejecting Arius’ interpretation of the biblical passage “today I have begotten you,” the Creed speaks of Jesus as “only begotten,” “born before all time,” “true God from true God.” To clarify further and to make more concrete, this great statement of faith affirms that Jesus was “begotten, not made, consubstantial with the Father.” The councils wanted to make absolutely clear that not only was Jesus divine and, therefore, existed before all time, but also that he and the Father were homoousios, of the same substance.

Next, the Creed speaks clearly of the humanity of Jesus. First, we are taught that Jesus was sent from heaven for our salvation. The incarnation of Jesus in the womb of Mary through the power of the Holy Spirit (see Lk 1:26-38) is affirmed. The document then speaks of the Paschal Mystery — the passion, death and resurrection of Jesus. It affirms that he was crucified, was buried and rose on the third day, all as predicted by Scripture. Last, the document affirms that Jesus ascended to the Father and will one day return “to judge the living and the dead.”

Teachings concerning the third person of the Blessed Trinity, the Holy Spirit, conclude this portion of the Creed. The document teaches that the Spirit is Lord and, thus, on the same level as the Father and the Son. The Spirit is described as one “who proceeds from the Father and the Son,” the latter three words filioque, being added at the Third Synod of Council of Toledo in 589. The Profession of Faith clearly states that the Holy Spirit was the inspiration of the prophets.

The Four Marks

After its description of the Trinity and the relationship of its Three Persons, the Creed concludes with a section on ecclesiology, professing what have become known as the four marks of the Church. First, the document affirms that the Church is one. The Catechism teaches that the Church is one because of her source; she is one because of her soul. While the Church has always enjoyed the great diversity which comes from the variety of God’s gifts, the unity of people, the oneness of the Church, is essential (see Nos. 813-814).

The Church is also described as holy. United with Christ, the Church is sanctified through Him. All the activities of the Church are directed toward the sanctification of men and women, an act which makes the Church, by definition, holy (see Nos. 823-827).

Next, the Church is described as Catholic. This is seen in a double sense: First, the concept of Catholic means universal. Where there is Jesus Christ there is the Catholic Church. Second, however, the Church is also Catholic because she has been sent out by Christ on a mission to the whole of humanity (see Nos. 830-831).

Last, the Church is described as apostolic, because she is founded on the apostles. This is manifested in three ways: the Church was and remains built on the foundation of the apostles; with the help of the Spirit the Church keeps and hands on the teaching, the deposit of faith; and “she continues to be taught, sanctified, and guided by the apostles until Christ’s return, through their successors in pastoral office: the college of bishops” (No. 857).

Why Is the Creed Relevant?

Contemporary society’s attraction to all that is new, innovative and progressive might lead some to believe that a document such as the Creed, which has been basically fixed in its present form for nearly 1,500 years, has no relevance. However, as the expression goes, to judge a book by its cover is not a proper indication of the value of anything or any person. How can the Creed be utilized today? How can its teachings be beneficial to contemporary Catholics?

The answers to these important questions must begin by understanding the countercultural nature of the Creed. Modernity seems to scoff at belief based on faith alone. Thus to profess the teachings of the Creed one must be willing to stand against the contemporary tide of popular opinion. Anyone today who confesses a religious creed runs the risk of being labeled as intellectually inept or simply ignorant of reality. Professing the Creed and its teachings, which contradict the world, requires one to bear witness to a certain understanding of faith. Those who witness to the reality of God and the teachings of the Church may appear foolish in the eyes of the sophisticated. Thus the Creed stands as a relevant document that stands against the secular wave which seeks to envelop the world.

The Creed is also relevant today because it serves as a rule of faith for members of the Church. The Creed guides our understanding of Scripture, for it was developed through an interpretive process of the Bible. Additionally, through its use of philosophical terms, such as homoousios (of one substance), the Creed goes beyond Scripture. It provides the words that explicate the fundamental convictions concerning God, the world and humanity. Thus, as a rule of faith, the Creed provides a norm for Christian understanding.

Besides serving as a rule of faith, the Creed also provides a definition of faith. The document, while not exhausting the meaning of Christian life and practice, provides boundaries for Christian belief and, therefore, the Christian community. It finds a relevance that clearly articulates Christian belief with respect to God and the Church. Yet, many aspects and teachings of the Church are not addressed. Additionally, the Creed describes how God is manifest in the world; it presents the efficacious nature of God’s action. In short, the Creed constructs a Christian worldview that is opposed to contemporary life.

Last, the Creed has important relevance as a guide for Christian practice. While the document does not guide every move, it does establish right belief that is orthodoxy and helps us to recognize right practice — namely, orthopraxy. Following the ancient dictum of the Church, Lex orandi, lex credendi (the law of prayer is the law of belief), the Creed, a prayer placed at the central point of the Mass, clearly demonstrates our belief, guiding us in our daily actions.

The Nicene-Constantinopolitan Creed is not nor was it intended to be a systematic presentation of the Faith; rather it serves as a functional guide, succinctly displaying the basic teachings of Catholicism. Organized in sections that present teachings on the Trinity — Father, Son and Holy Spirit — and the essential four marks of the Church — one, holy, Catholic and apostolic — the Creed as a countercultural document is relevant today as a rule and definition of faith. Having a deeper appreciation for the teaching and significance of this essential document can help Catholics to live their faith more fully and completely today and in the future.

Father Richard Gribble is a member of the Congregation of Holy Cross and a professor of religious studies at Stonehill College in Easton, Mass. He holds a Ph.D. from The Catholic University of America.

The Nicene Creed

I believe in one God, the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.

God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.

For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

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1 min read

Sacraments

Mixing Water and Wine At Mass

Msgr. Charles E. Pope

March 9, 2023 9:45 am March 9, 2023

1 min read

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1 min read

Ever wonder why a drop of water is added to the wine while preparing the gifts at Mass? The practice of mixing water and wine was common in the ancient…

Ever wonder why a drop of water is added to the wine while preparing the gifts at Mass?

The practice of mixing water and wine was common in the ancient world. Wines were usually heavier than most modern vintages and to dilute them a bit made them more palatable and less inebriating. People also drank more wine since water in the ancient world could not be purified easily as is done today. Thus the wine used at Mass was mixed with water before the consecration in the usual manner of all wine.

Mystically it came to represent our inclusion into Christ’s body by our baptism. The priest says: “By the mystery of the water and wine, may we come to share in the divinity of Christ who humbled himself to share in our humanity.” Though the practical reason to mix water and wine no longer is needed, it remains a powerful symbol.

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2 min read

Liturgy

Silence in church

Msgr. M. Francis Mannion

February 9, 2023 4:45 am February 9, 2023

2 min read

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2 min read

The 2002 General Instruction of the Roman Missal (GIRM) speaks very specifically about silence before and during the liturgy. We read: “Sacred silence also, as part of the celebration, is…

The 2002 General Instruction of the Roman Missal (GIRM) speaks very specifically about silence before and during the liturgy. We read: “Sacred silence also, as part of the celebration, is to be observed at the designated times. Its purpose, however, depends on the time it occurs in each part of the celebration. Thus within the Act of Penitence and again after the invitation to pray, all recollect themselves; but at the conclusion of a reading or a homily, all meditate briefly on what they have heard; then after Communion, they praise and pray to God in their hearts.”

There should also be silence before the liturgy: “Even before the celebration itself, it is commendable that silence be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner” (No. 45).

Though not mentioned in the GIRM, there is a long practice of maintaining silence within the body of the church after Mass. Some churches erupt in noise once Mass is over. This destroys the atmosphere of prayer that is conducive and appropriate to private prayer after Mass.

How does a pastor encourage an atmosphere of silence? By giving good example himself. If he is walking up and down the aisles and engaging in audible conversations, then he is giving a wrong cue to the people. Even worse is the practice of priests, deacons and ministers chatting in the sanctuary area before Mass.

Some carefully worded admonitions during the announcements period toward the end of Mass would go a long way toward encouraging the correct atmosphere regarding silence. In my experience, people are often unaware of the distracting nature of their chatting, and they are open to correction.

One of the devices I myself use is always to respond in a whisper when people come to talk to me in the church before Mass. Mostly, they take the hint (that they should be speaking quietly) and are not offended.

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5 min read

Church Teaching

Introduction to Liturgical Theology

Father Harrison Ayre

February 7, 2023 12:51 pm February 7, 2023

5 min read

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5 min read

From the Church’s earliest days, the way we worship God has been one of the most vital aspects of our common life. Given its centrality, then, even the way we…

From the Church’s earliest days, the way we worship God has been one of the most vital aspects of our common life. Given its centrality, then, even the way we celebrate liturgy is a topic of heated debate in the Church. And so the Church has grappled with such questions often throughout the centuries. It is, in fact, at the heart of the true meaning of the term orthodoxy. Ortho-doxa means “right praise” of God. How we praise God reflects what we believe about him.

The discipline known as “liturgical theology” deals with the importance of worship in the life of the Church. It can deal with seemingly mundane items such as the history of various liturgical items, such as a corporal (the cloth on which the paten and chalice are placed during the celebration of the Eucharist). But it also treats what is most essential in our worship, such as the meaning and importance of signs and symbols in liturgy, and the significance of liturgical participation of the laity and the related role of the clergy. Perhaps the most important question in liturgical theology is a rather simple one: What exactly constitutes liturgy?

Liturgy is a ritualistic act which, in some way, makes Christ present to his Church through signs and symbols, and which brings about the reality they symbolize. Thus the Church’s liturgy is often connected with the sacraments. But is not reducible to the sacraments alone. There are a variety of other types of liturgy: a separate, stand-alone Liturgy of the Word or the Liturgy of the Hours, for example. In all the Church’s liturgical forms, Christ is acting. His action comes through the whole Church, which is his body, gathered in his name.

As to how and why Christ is active in liturgy raises deeper theological questions treated within the discipline. For example, it has been argued by some that because bread isn’t important in some cultures, other elements might be presented as the Eucharistic species. Liturgical theology, in investigating such questions, will take into account the revelation of Christ and the tradition of the Church, and then apply it to the idea being considered. In the previous example, the discipline would say that bread is required because it is what Christ intended to be used in the Eucharist, since it is what he used when he instituted it, and what he asked be done in memory of him.

This helps us arrive at a very important aspect of the discipline. We often think of signs and symbols as given meaning only by us, as if we are the sole creators of the meaning of things. This thinking takes us to believe, then, that all signs and symbols are malleable and can change according to culture and what we think they mean. The problem with this idea is that it places the concepts of sign and symbol in a purely subjective approach without any real connection to history or tradition.

The task of liturgical theology, then, is to determine what is essential from the tradition and what is not, what is malleable and what isn’t. Even some things that are malleable — such as gestures in liturgy (as exemplified by different traditions according to different rites) — are not so easily changed because they express a deep meaning in the history of a particular ritual tradition and thereby need to be approached with care and reverence.

Words and gestures also are investigated by this discipline. They have a vital role to play not only in the liturgical life of the Church, but more specifically in her sacramental practice. Words matter, and following Jesus’ words are vital to ensuring that sacraments are validly and properly celebrated by the Church’s ministers.

If our starting point is truly that Christ is the main figure of the Church’s liturgy — the one who acts above all else — then we can begin to appreciate the need for unity in the use of words at the liturgy, especially the words Christ himself gave us. The words we use in liturgy matter because, in the end, it is Christ speaking them through the ministers of his Church. It is Christ who speaks the words of institution at each Mass, who baptizes, who confirms, who ordains, who absolves, who anoints, etc. This unity of the liturgical action becomes the unifying force for all Christian living. Our unified lived expression of faith feeds and grows from our unified liturgical life. As the ancient saying goes: lex orandi, lex credendi (the law of prayer is the law of belief). Thus liturgical theology really is an important linchpin for the Church’s unity.

In the end, our liturgical unity is expressive of the unity and universality of the Church, whereby it is Christ himself who speaks and acts through the ministers of the Church and all the members of his body gathered in his name. Our reverence toward the words, and our obedience to the Church’s instruction regarding liturgy, are rooted in respect and honor of Jesus Christ our Lord, the one who performs saving acts through ritual form.

Father Harrison Ayre is a priest of the Diocese of Victoria, British Columbia. Follow him on Twitter at @FrHarrison. Read the full series here.

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